John Calvin Commentary Exodus 34:17

"Thou shalt make thee no molten gods." — Exodus 34:17 (ASV)

You shall not make for yourself any molten gods. When he calls graven things, statues, and pictures by the name of gods, he shows the object and sum of the Second Commandment: namely, that God is insulted when He is clothed in a corporeal image.

Moreover, the name of God is transferred to idols, according to common usage and the corrupt opinion of the Gentiles. This is not because unbelievers thought that the Deity was included in the perishable material, but because they imagined that God was nearer to them if some earthly symbol of His presence were standing before their eyes. In this sense, they called the images of the gods their gods, because they thought they could not ascend to the heights in which the Deity dwelt unless they ascended by these earthly aids.

There is no doubt that he includes, by synecdoche, all kinds of images when he forbids the making of molten gods. This is because metal is no more detested by God than wood, or stone, or any other material from which idols are usually made. However, since the insane zeal of superstition is more inflamed by the value of the material or the beauty of the workmanship, Moses especially condemned molten gods.

Any question on this point is removed by the fourth passage cited here, in which the Israelites are forbidden to make gods of silver or gold. This is because idolaters indulge themselves more fully in their worship of very precious idols, by whose external splendor all their senses are captivated. The third passage has a similar effect, in which not only are graven images mentioned, but the name of a statue⁸⁹ or figured stone is also added.

For, although some interpret these words as referring to a pavement, I have no doubt that all monuments are included in them, in which foolish men think that they have God in some measure visible. Therefore, these terms refer to all sculptures and pictures by which the spiritual worship of God is corrupted.

For Moses's object is to restrain the rashness of men, lest they should distort God’s glory by their imaginations. For another clause is immediately added, I am the Lord your God, in which God reminds them that He is stripped of His due honor whenever people devise anything earthly or carnal concerning Him.

The word מצבה (matsebah)⁹⁰ is sometimes used in a good sense, from which it follows that no other statues are condemned here except those erected as representations of God. The same is also true for the polished stone,⁹¹ namely, when it receives a consecration that may attract men’s minds to regard it in a religious light, so as to worship God in the stone.

But in both the second and third passages, Moses teaches that as soon as people imagine anything coarse or earthly in the Deity, they altogether depart from the true God. This is also expressed in the word אלילים (elilim), which includes statues, stones, and graven images, as well as molten gods. Some think that this word is compounded of אל (al),⁹² the negative particle, and אל (el), God. Others translate it “a thing of nothing”; the Greeks and Latins have rendered it "idols." It is plain that the false representations which distort God are so called to mark them with disgrace and ignominy.

But since the superstitious do not cease to gloss over their errors with quibbles, God is not content with this insulting name but adds others as well, concerning which their pretext was more plausible. This is so that we may know that whatever withdraws us from His spiritual service, or whatever people introduce that is foreign to His nature, is repudiated by Him.

In the fourth passage, the antithesis must be noted, which will soon be explained more fully: namely, when God forbids them to make gods of perishable materials, since He has spoken from heaven. In these words He signifies that all are doing wrong who, when they ought to look up to heaven, tie down their own minds, as well as Him, to earthly elements.

⁸⁹ A.V. “a standing image.” “a standing image.” Margin, “pillar:” or “image of stone.” or “image of stone.” Margin, “figured stone, figured stone, Heb. a stone of picture."a stone of picture."

⁹⁰ The same word occurs in The same word occurs in Genesis 28:18 and 22, where the , where the AV. has . has pillar, and where the narrative shews that no idolatry was meant. — and where the narrative shews that no idolatry was meant. — W..

⁹¹ משכית C polished. S.M., figured. AV, image of stone, and in. the margin, and in. the margin, figured, stone. V, insignem. S.M quotes Rabbinical interpreters, who explain the root quotes Rabbinical interpreters, who explain the root שכה as meaning to imagine; and the noun as somewhat painted, or fashioned after an imagination. The root does not occur in Hebrew, but is preserved in Arabic, where it means to form an obscure resemblance. Hence in Simon’s Lexicon, the words as meaning to imagine; and the noun as somewhat painted, or fashioned after an imagination. The root does not occur in Hebrew, but is preserved in Arabic, where it means to form an obscure resemblance. Hence in Simon’s Lexicon, the words אבן משכית, are interpreted as meaning such a stone as an Egyptian obelisk, with its hieroglyphics. — , are interpreted as meaning such a stone as an Egyptian obelisk, with its hieroglyphics. — W.

⁹² So S.M. says “Some think this word compounded of says “Some think this word compounded of אל, , not, and and אל, , God, as much as to say, those who are not gods; but others interpret it to mean an empty thing, and that which profiteth not.” Lexicographers observe that the same word occurs in Syriac, in which language it means as much as to say, those who are not gods; but others interpret it to mean an empty thing, and that which profiteth not.” Lexicographers observe that the same word occurs in Syriac, in which language it means weak either in body or mind, and is therefore a fit epithet for designating idols. — either in body or mind, and is therefore a fit epithet for designating idols. — W